English translation — מאמר פדה בשלום תשכ"ב

With the help of Heaven.

Shabbos of Parshas Vayeitzei,

10 Kislev, Maamar 3,

5722*

"He redeemed my soul in peace from the battle that was against me, for many were with me."

And the Baal HaGeulah explains in his maamar beginning with this phrase

(printed in his book Shaarei Teshuvah),

that the reason war is called by the term "krav," from the language of closeness (kiruv)

(even though war is the opposite of closeness),

is,

that the matter of war is that each of the two combatants wants to defeat the other and subdue him so that he will be included within him,

and in order to effect this—that he fights against him so that he will be included within him—

it is specifically through the closeness that he draws near to him,

"krav" from the language of closeness.

And similarly, regarding the war between the Divine soul and the animal soul,

the primary war is during the time of prayer

(the time of prayer is the time of battle),

so that the service

(prayer)

of the Divine soul will affect the animal soul so that it becomes included in the Divine soul

[meaning that even the animal soul will have love for G-d,

"with all your heart, with both your inclinations"],

it is through the Divine soul clothing itself in the animal soul,

that the contemplation of the Divine soul is in such matters and in such a manner that even the animal soul can grasp.

However, when prayer is from the soul itself,

it does not affect the animal soul,

as explained in the maamar.

2)

Now, the refinement of the animal soul through the Divine soul clothing itself in the animal soul,

is a matter of war,

as above.

For the matter of war is,

that there is an opponent and one must wage war against him.

And the matter of "He redeemed my soul in peace" is that the redemption of the Divine soul from the exile of the animal soul is not in a manner of war,

but rather,

that through the revelation of a supernal light, the desires of the animal soul are nullified,

so that there is no need for war at all.

And as explained in many places,

and also in the aforementioned maamar,

regarding the refinement through engaging in Torah study,

which is not in a path of war

(meaning that there is an opponent but one defeats him through war,

but rather)

that through the revelation of the light of Torah, it is the nullification of evil in its very essence.

.

And similarly regarding prayer,

that through the love that is above reason and intellect, from the aspect of Chayah and Yechidah, the desires of the animal soul are nullified,

and the redemption of the Divine soul from the exile of the animal soul is in a manner of peace,

"He redeemed my soul in peace."

And it is explained there,

that the true essence of the matter of "He redeemed my soul in peace" is specifically through the revelation of the Yechidah.

For the nullification of the desires of the Nefesh HaBahamis through the love that is above reason and intellect, which comes from the encompassing light of Chayah, is only because the will of the Nefesh HaElokis

(of the level of Chayah)

overpowers the will of the Nefesh HaBahamis.

[Rather, due to the force of the will of the Nefesh HaElokis, the desires of the Nefesh HaBahamis are automatically nullified.

For in the service that is according to reason and intellect, which is from the level of Nefesh, Ruach, Neshamah,

the refinement of the Nefesh HaBahamis is through the Nefesh HaElokis clothing itself in the Nefesh HaBahamis and doing battle with it,

but this is not the case with the level of Chayah,

where through the force of the will of the Nefesh HaElokis

(a will that is above reason),

they are nullified

(the desires of the Nefesh HaBahamis)

automatically.

But nevertheless, their nullification is only due to the overpowering of the Nefesh HaElokis,

and not that they are nullified in their very essence].

Therefore, this is not the true aspect of peace.

And the true essence of the matter of "He redeemed my soul in peace" is through the revelation of the Yechidah.

For since the level of Yechidah has no opposite to counter it,

"the reflection of a reflection has no hold on it",

therefore,

the nullification of the desires of the Nefesh HaBahamis through the revelation of the Yechidah is

(not that through the revelation of the Yechidah a nullification of desires is brought about,

but rather)

that from the perspective of the Yechidah, there is no place from the outset for alien desires.

And this is "He redeemed my soul in peace... for many were with me",

that "for many were with me" is the reason

(because)

for "He redeemed my soul in peace",

for the service of "for many were with me" is the arousal and revelation of the Yechidah

(as explained at length in the maamar),

and through the revelation of the Yechidah,

the redemption of the Nefesh HaElokis is in a manner of peace,

"He redeemed my soul in peace."

3)

And it must be understood,

that since through the revelation of the Yechidah

(the service of "for many were with me")

there is no place for opponents,

then there is no need at that time for redemption,

and from the fact that "for many were with me" is the reason for "He redeemed my soul in peace"

[for a reason is the cause that precedes the effect that is brought about from it],

it implies,

that even after the matter of "for many were with me"

(the revelation of the Yechidah)

the Nefesh HaElokis still needs redemption

(except that the redemption is in peace).

And furthermore,

from the fact that "for many were with me" is the reason for "He redeemed my soul in peace from the battle against me",

it implies,

that in addition to the fact that even after the matter of "for many were with me" the Nefesh HaElokis

(my soul)

needs redemption

(in general),

it also needs redemption from the wars that are against it.

And at first glance,

even when the Nefesh HaBahamis is like one asleep

(who can later awaken again)

it does not actively wage war against the Nefesh HaElokis,

and certainly

when the desires of the Nefesh HaBahamis are nullified

(through the will of the Nefesh HaElokis of the level of Chayah),

how can it be that even after the revelation of the Yechidah

("for many were with me"),

when there is no place at all for the desires of the Nefesh HaBahamis,

the Nefesh HaElokis needs redemption from the wars that are against it?

And the explanation can be said,

that this that is said "for many were with me"

[from which it is implied

(as above)

that "He redeemed... from the battle against me" is after "for many were with me"]

is in order to hint,

that even one who is on a low level,

whose Nefesh HaElokis

(not only the level of Yechidah,

but the Nefesh HaElokis in general)

is in concealment within him,

to the extent that the Nefesh HaBahamis wages war against his Nefesh HaElokis,

nevertheless,

through contemplating the matter of the Yechidah

[and the resolution that his conduct will be in accordance with the level of Yechidah within his soul],

"for many were with me",

the redemption of his Nefesh HaElokis from the wars of the Nefesh HaBahamis

("He redeemed my soul from the battle against me")

is in a manner of peace.

4)

And this will be understood by prefacing what is said

(in our Torah portion)

"And I will return in peace to my father's house",

and the Baal HaGeulah explains,

that Yaakov's journey to Charan was in order to refine the sparks that were there,

and this is what he said "And I will return in peace to my father's house",

that the refinement of the sparks and their return

(their restoration)

to their source

("to my father's house")

would be in a manner of peace.

And the maamar adds,

that the meaning of "in peace" is two kinds of peace,

peace from above to below and peace from below to above.

And it can be said similarly regarding the word "in peace" in the verse "He redeemed my soul in peace",

that "in peace" is two kinds of peace,

from above to below and from below to above.

And this can be connected with the verse

"And all your children shall be taught of the L-rd, and great shall be the peace of your children",

that it can be said,

that the matter of the multiplicity of peace

("and great peace"),

multiplicity is not less than two,

is two levels of peace,

peace from above to below and peace from below to above.

And seemingly it must be said,

that the intention

(in the maamar)

in "from above to below and from below to above" is

(also)

for the two manners in the matter of the birurim

(the matter of "veshavti,"

the return of the sparks to their source),

birur by way of from above to below and birur by way of from below to above.

And it needs to be understood,

behold it is explained in many places

[and also in the aforementioned maamar

(beginning "Padeh BeShalom")

of the Master of the Redemption,

brought above in sections 1-2],

that the matter of peace is in the birur by way of from above to below

(birur through the revelation of light),

but not so the birur that is by way of from below to above

(birur by way of enclothing)

is in a manner of war,

and from this that it says that the explanation of "BeShalom" is two peaces,

peace from above to below and peace from below to above,

it implies that also the birur from below to above is in a manner of peace.

And to add,

from this that it is said "and I will return in peace" two peaces

(that both must be),

it implies,

that in each one of them there is an advantage.

e)

And the matter is,

that in peace

(that is made through the birur)

there are two manners.

That the opposing [entity] is nullified – and this manner is

(primarily)

in the birur by way of from above to below.

For in the birur by way of from below to above,

where the clarifier enclothes in the clarified and engages with it so that it will desire to be clarified,

this is not that the lower [entity]

(the clarified)

is nullified, but rather it is clarified from its own will.

And since even after it is clarified it is an existence of a lower [entity]

(for lower and higher are opposites),

therefore,

even after it is clarified,

it is possible that it will oppose the higher.

And in the service of man it is,

that the birur of the Nefesh HaBahamis through the Nefesh HaElokis enclothing itself in the Nefesh HaBahamis,

is,

that the contemplation of the Nefesh HaElokis is in a manner that also the Nefesh HaBahamis will understand and grasp the G-dly matter

(that it contemplates)

through which it will come to love HaShem.

For this that the Nefesh HaBahamis loves HaShem

(although by its nature it is drawn to physical matters)

is

(not through its existence being nullified,

but rather on the contrary)

through the intellect of the Nefesh HaBahamis coming to an understanding that one must love HaShem.

And since this that the Nefesh HaBahamis loves HaShem

(including also the understanding and comprehension that one must love HaShem)

is from the intellect of the Nefesh HaElokis

(that enclothed in the intellect of the Nefesh HaBahamis),

but the Nefesh HaBahamis in its own essence is drawn to physical matters

[and as explained in many places

that the birur of the Nefesh HaBahamis through contemplation is only in the manner of itkafya],

behold even now

(that also the Nefesh HaBahamis has love of HaShem)

the opposition of it to the Nefesh HaElokis remains in concealment

(only that its opposition does not come into actuality).

And in order that there be nullification of the opposing [entity], it is through the birur by way of from above to below.

For through

that there is revealed in the lower [entity] a revelation of light that is not in proportion to it,

it is nullified from its existence.

And in the service of man it is,

that through the love of the Nefesh HaElokis that is above intellect and comprehension being felt in the Nefesh HaBahamis,

for this love is

(generally)

a great love that is above the limitation of the vessel of the heart,

through this the existence of the Nefesh HaBahamis is nullified,

and through this it is transformed to good,

ithapcha

(which is above itkafya).

And another manner in peace

(that is made through the birur),

that that which was initially opposing becomes a lover

(and in the language of the verse

"even his enemies will make peace with him")

– and this manner is

(primarily)

in the birur by way of from below to above.

For in the birur by way of from above to below,

this that the lower [entity] does not oppose is because it is nullified from its existence through the revelation of light,

but it is not that a change is made in the existence of the lower [entity] itself.

For although through the revelation of the great love that is above intellect and comprehension the Nefesh HaBahamis is transformed to good

(ithapcha),

behold the ithapcha of it is

(not from the aspect of the essence of the Nefesh HaBahamis,

but rather)

because through the great love of the Nefesh HaElokis the Nefesh HaBahamis is nullified from its existence.

And the true matter of "even his enemies will make peace with him" is in the birur by way of from below to above,

for this that the Nefesh HaBahamis has love of HaShem is from the intellect of the Nefesh HaBahamis.

6)

And this is “And I will return in

peace,”

and likewise “He redeemed in

peace,”

peace from above to below and peace from below to above,

that the clarification of the animal soul

(“He redeemed my soul in peace”)

and likewise the clarification of the sparks in the world

(“And I will return in peace to my father’s house”)

must be in two manners,

in the way from above to below and in the way from below to above,

through which there are the two aspects

(virtues)

of peace.

And to add,

that the perfection of peace

(peace also from the term perfection)

is when the peace

(in each of the two manners)

includes both virtues.

That also in the clarification that is in the way from below to above there is

(a semblance of)

the aspect of transformation,

and that also in the clarification that is in the way from above to below there is

(a semblance of)

the virtue that the clarification is from the perspective of the essence of the lower.

And this is “He redeemed my soul in peace from near me,”

that also the aspect of “He redeemed in peace,”

which is

(generally speaking)

the redemption of the G-dly soul from the exile of the animal soul through the revelation of light,

will have in it the virtue of “from near me”

(near from the term closeness),

the clarification of the animal soul itself.

And likewise on the other side,

that also the clarification that is in the way of near

(war)

will be in a manner of “He redeemed in peace,”

transformation.

And the verse continues “For many are with me,”

“For many are with me” is the reason

(for)

“He redeemed my soul in peace from near me,”

for through contemplation of the aspect of the Yechidah,

through which there is aroused in him the aspect of self-nullification

[That is,

that even before the service of “He redeemed my soul in peace from near me” and he still needs to redeem his G-dly soul from the wars of the animal soul,

he is aroused with a general self-nullification to G-dliness,

which comes from the Yechidah within him],

through this,

the clarification of the animal soul is in a manner of “He redeemed my soul in peace from near me,”

that in each of the two manners of clarification there are both virtues.

7)

And it is necessary to connect this matter with what is explained by my revered father-in-law, the Rebbe, in his discourse beginning with the words “And all

your children [shall be] students of Havayah, and great shall be the peace of your children,” which was said on Shabbos Parshas Vayeitzei 5689 (1929)

(in the pamphlet of wedding discourses),

that the translation of the verse “And all your children etc.” is “And all your children are learned in the Torah of Havayah, and great shall be the peace of your children.”

And he explains,

that this which it emphasizes “learned in the Torah of Havayah”

(even though seemingly this is not a novelty,

for everyone knows that the Torah is the Torah of Havayah)

is,

that their study of Torah is in a manner that it is felt by him that the Torah is the Torah of Havayah.

And he adds in the discourse,

that the explanation of “learned in the Torah of Havayah” is,

that even though the study of Torah

(learning)

is that he understands and grasps the Torah with his intellect

(human intellect),

nevertheless,

also in his study

(intellect)

it is felt that the Torah is the Torah of Havayah,

“learned in the Torah of Havayah.”

And through this feeling,

also his study

(comprehension)

is in self-nullification.

And in order for the study of Torah to be in this manner,

it is through the prior service of prayer.

For the matter of prayer is connection and self-nullification to G-dliness.

And through the study of Torah in this manner

(specifically)

there is “great shall be the peace of your children” – an abundance of peace for the Torah scholars who engage in Torah,

and also an abundance of peace in the world, as our Rabbis, of blessed memory, learned

from this verse that Torah scholars increase peace in the world.

And from the continuation of the topics in the maamar it is understood,

that when the study of Torah is not in this manner,

then,

(in addition to the fact that it does not bring peace to the world)

it is possible that it will bring about division of hearts,

the opposite of peace.

For when he lacks the feeling that the Torah is the Torah of Havayah,

then,

he takes credit for himself that he studied much Torah43

and becomes a tangible entity that considers himself a man of virtue and an important person,

and this causes division of hearts,

for from the perspective of his selfhood he thinks that everything the other says or does is in order to oppose him.

And as the story

(cited in the maamar44),

that someone

(a great intellectual in scholarship)

came to the Tzemach Tzedek for a private audience and complained, "They are stepping on me in the study hall,"

and the Tzemach Tzedek answered him,

"You are spreading yourself over the entire study hall,

so wherever that one steps, it is all on you."

And it can be said,

that this which the maamar brings, that his claim was that they were trampling on him in the study hall,

that although the study hall is a micro-sanctuary45,

that the indwelling of the Shechinah in the micro-sanctuary is akin to the indwelling of the Shechinah in the Holy Temple46,

nevertheless,

even there there was the spreading of his selfhood.

And the maamar is precise,

that this complaint before the Tzemach Tzedek that they were trampling on him was when he was in a private audience,

that the matter of a private audience is the connection of the Yechidah of the one entering the private audience with the Yechidah of the Rebbe to whom he entered47,

and nevertheless,

even when he was in the private audience, he had the feeling that they were trampling on him.

And therefore the maamar brings the above details of the story,

in order to emphasize that through intellect alone,

without avodah,

it is possible for there to be a spreading of selfhood even in a micro-sanctuary and even when entering a private audience,

from which is understood the necessity of the matter of avodah.

And afterwards the Tzemach Tzedek told him the explanation of the verse48

"Let the wicked forsake his way and the man of iniquity his thoughts,"

"on"

(with a cholam)

is strength and power49,

and the explanation of "man of iniquity" is a man strong in his own opinion.

And this is "Let the wicked forsake his way and the man of iniquity his thoughts,"

that just as "let the wicked forsake his way" is something necessary,

for without teshuvah it is impossible to approach the holy,

so too it is necessary that the man of iniquity forsake his thoughts

(the thoughts of selfhood).

And it can be said,

that what is written "his thoughts" in the plural,

it is,

for in the thought of selfhood there are several levels,

and therefore it is stated "let him forsake... his thoughts" in the plural,

that he must forsake the subtle thought,

and even the most subtle of the subtle.

And to note,

from the statement of our sages of blessed memory50

regarding the matter of a film on a garment that interposes regarding immersion,

that of a builder

[these are Torah scholars who engage in the building of the world]

on one side and of a boor on two sides.

From this it is understood also regarding a spiritual film,

that in a Torah scholar even a subtle thought interposes,

and therefore it is necessary that he forsake "his thoughts" in the plural.

And it is explained in the maamar51,

that the beginning of avodah is self-nullification.

For in order to draw near to Elokus,

both in the aspect of drawing near from below to above to ascend from level to level in prayer and in the aspect of drawing near from above to below in the attainment of Elokus in his soul through Torah,

it is through humility and lowliness.

And it can be said,

that this which the maamar specifies the two manners of drawing near to Elokus,

although in order to explain the language of the Targum "Alfin b'Oraisa d'Havayah" it seemingly only pertains to the drawing near through Torah,

it is in order to hint that through the precedence of self-nullification,

the peace of your children,

Torah scholars who engage in Torah

(from above to below),

is in completeness,

that it also includes the virtue of the peace of prayer

(from below to above)52.

8)

And the explanation is,

that since the intent of the descent and fall of the sparks is in order that they be refined and return to their source

[through which they will ascend higher than they were before their descent],

therefore there cannot be any prevention or delay

(from the side of the sparks)

to their refinement.

For that which it is possible for there to be prevention or delay is only from the side of the person

(the one who refines),

who has free choice,

but from the side of the sparks—they are compelled to be refined.

[And this is the meaning of what is said, “and Adoniram over the tax,”

Adoniram is “Adoni Ram” (my Lord is exalted),

“Adoni” is analogous to the Name Ado-nai

(the aspect of His Shechinah)

and “Ram” from the term “exaltedness” is the light of Ein Sof that is above the worlds

(the Holy One, blessed be He).

And according to what is explained below

(section 10)

that the matter of the refinements is to unite the Holy One, blessed be He, and His Shechinah,

it can be said,

that “the tax” is the matter of the refinements.

And it is called by the name “tax,”

for a tax is something that is compelled to be paid.

And the aspect of Adoniram is that which compels the collection of the tax,

the refinement of the sparks].

And moreover,

the sparks want and yearn to be refined.

And this is “for many were with me,”

that the sparks that are found in the aspect of “many”

(the public domain,

the mountains of separation)

yearn that they be refined

[similar to the simple meaning of “for many were with me,”

that the men of Avshalom prayed for the victory of Dovid].

However, since the sparks are in exile in the aspect of “many,”

this is not revealed.

And even to the extent that sometimes it appears to the person that the matters of the world

(not only do they not assist,

but rather)

prevent him from the service of G-d,

for the concealment of the sparks is a concealment to the utmost,

like a concealment that is as if non-existent.

And through the service of “for many were with me,”

the awakening of the Yechidah,

the essence of the soul that is above extension

(existence),

the concealment that is as if non-existent of the sparks is awakened and revealed,

and their yearning to be refined,

the matter of “for many were with me,”

and then it is seen in revelation that the matters of the world

(not only do they not prevent,

but rather)

assist in the service of G-d.

9)

And this is “He redeemed my soul in peace from the battle that was against me, for many were with me,”

that the peace of the refinement through the service of “for many were with me”

(the awakening of the Yechidah)

is in perfection,

for it includes both virtues

(as above, section 6),

for through the service of “for many were with me,”

the awakening of the Yechidah,

it is revealed that the sparks that are in exile in

(the public domain)

“many were with me”

(the will and yearning of them to be refined),

and therefore even the refinement in the manner from above to below has within it something of the virtue that the refinement is from the side of the lower,

for even this refinement is that the lower wants to be refined

(except that the actual refinement is through the revelation of a light that is above it).

And likewise conversely,

that even the refinement in the manner from below to above is in a way that the opposition of the lower is nullified.

For this that was explained above

(section 5)

that even after the refinement of the lower

(refinement in the manner from below to above)

the opposition of it still remains in concealment,

it is,

because the refinement of the lower is a matter that is added to it

(through the one who refines that is enclothed in it),

contrary to the nature of the lower.

And like the animal soul that by its nature is drawn to physical matters,

and the love for G-d

[that is made within it through the G-dly soul that is enclothed in it]

is contrary to its nature.

And from this it is understood,

that when the lower is in a way that even before the enclothing of the one who refines in it

(the service of refinement)

it wants and yearns

(in revelation)

to be refined,

then,

the refinement is not something additional to it,

and certainly it is not contrary to its nature,

and therefore its refinement

(even the refinement in the manner of enclothing)

is in the manner of the matter of transformation.

10)

And 4)

And behold, it is known

that the entirety of the matter of service is to unite the Holy One, blessed be He, and His Shechinah.

And this is the matter of the unification of Sovev and Memaleh,

for the Holy One, blessed be He, is the aspect of Sovev Kol Almin and the Shechinah is the aspect of Memaleh Kol Almin.

And this is what Yaakov said, “and I will return in peace to my father’s house, and HaVaYaH will be my G-d,”

that through the service of the refinements

(“and I will return in peace to my father’s house,”

the return of the sparks to their source)

[the primary service for which the soul descended below is the service of the refinements]

will be “and HaVaYaH will be my G-d,”

the unification of HaVaYaH

(Sovev)

and Elokim

(Memaleh).

And it can be said,

that through the service of the refinements in the two manners

(in the manner from above to below and in the manner from below to above),

and in a way that each of them is included in both,

through this,

the unification of Sovev and Memaleh is in the two manners,

the drawing down of Sovev into Memaleh and the elevation of Memaleh into Sovev,

and in a way that each of them is included in both.

And according to this, it is possible to explain the connection of this matter specifically to Yaakov,

for the inclusion of the two manners in the service of the refinements, in each of which there are the two virtues,

is through the revelation of the aspect of the Yechidah,

above limitation,

and this that it is said of Yaakov

“and you shall spread forth to the west and to the east and to the north and to the south,”

an inheritance without borders,

is because there was in him the revelation of the Yechidah

(as was explained above).

And it is known that the Shechinah is the aspect of Malchus,

which includes all the souls of Israel,

as our sages, of blessed memory, said,

"All Israelites are the children of kings."

And based on this, it can be said

that in the unification of the Holy One, blessed be He, and His Shechinah, there is also included the unification of the Holy One, blessed be He, and Israel.

For the perfection of the unification is when it is in two modes,

drawing down and elevation.

And it can be said

that one of the reasons for this is that the matter of the marriage of the Holy One, blessed be He, and Israel will be in the future to come,

for then there will be the revelation of the Yechidah through Mashiach, who is the aspect of the general Yechidah,

the essence of the matter of "and he will break through,"

through "the breaker will go up before us,"

very soon.